scholarly journals STUDI KRITIS PERNIKAHAN BAWAH UMUR PERSPEKTIF UUP NO. 16 TAHUN 2019 DAN GENDER ANALISIS

2020 ◽  
Vol 19 (2) ◽  
pp. 208
Author(s):  
Sippah Chotban
Keyword(s):  
Human Rights ◽  
Gender Inequality ◽  
Islamic Law ◽  
Political Elites ◽  
Domestic Life ◽  
Marriage Age ◽  
Legal Structure ◽  
Age Limit ◽  
Age Of Marriage ◽  
Sense Of Justice

The age of marriage between women and men in the legal structure in Indonesia is an important element and becomes a tough polemic and discourse among academics, practitioners and political elites. This is indicated by, among other things, the following discourse and regulations that specifically regulate marital age, namely Marriage Law Number 1 of 1974 Article 7 (1) which confirms that the marriage age limit is 16 for women and 19 for men. The marriage age limit provisions are further reaffirmed in Article 15 (1) of the Compilation of Islamic Law (KHI) No. 1 of 1991. In its development, the marriage age limit has not fulfilled a sense of justice, until legal measures are taken to review it, so UUP No. 16 of 2019 Article 7 paragraph 1 which states that the age limit for marriage of women and men is 19 years. Equal age restrictions have a purpose - among other things - to create early equality between women and men in marriage, while at the same time being able to suppress and minimize underage marriages so that marital human rights can be realized, as well as destructive things -negative does not happen. The problem then is whether the presence or presence of UUP No. 16 of 2019 will reduce and minimize the number of underage marriages? And will this create an atmosphere of domestic life that is far from manifestations of gender inequality?

scholarly journals SYARIAH COMPATIBILITY AND HUMAN RIGHTS IN DETERMINING THE AGE OF MARRIAGE

1970 ◽  
Vol 21 (2) ◽  
pp. 263-274
Author(s):  
Rumi Suwardiyati ◽  
Siti Rohmah ◽  
Andi Muhammad Galib ◽  
Abdul Halim
Keyword(s):  
Human Rights ◽  
Secondary Data ◽  
Strategic Decision ◽  
Constitutional Court ◽  
Religious Leaders ◽  
Marriage Age ◽  
Minimum Age ◽  
Age Limit ◽  
Age Of Marriage ◽  
Religious Understanding

The purpose of this research is to examine the interpretation of constitutional judges regarding the age limit for marriage which is considered to contain compatibility and efforts to harmonize sharia and human rights principles in their decisions. This is motivated by child marriage tends to ignore the rights of children and women. Unfortunately, this practice is often affirmed by religious understanding and even state law. The research method used is normative juridical using secondary data. As for this research will analyze the decision of the Constitutional Court Number 22/PUU-XV/2017.  This research will show the conflict between the interpretation of sharia - which has been the authoritative area of ​​religious leaders - and the principles of Human Rights (HAM). Meanwhile, the interpretation of the judges of the Constitutional Court seems to contain a discourse on the compatibility and harmony of sharia and human rights. This research per reflects the approach of the Constitutional Court and the strategy of the petitioners in an effort to review the constitutionality of the minimum age for marriage as stated in the Marriage Law. The various approaches and arguments put forward show that the applicant made a strategic decision by trying to break a patriarchal culture and injustice before the Constitutional Court.  Keywords: Marriage Age Limit, Syariah, Human Rights, Constitutional Court 

scholarly journals THE AGE OF MARRIAGE ON INTERDISIPLINARY ISLAMIC LAW PERSPECTIVES

2020 ◽  
Vol 7 (1) ◽  
pp. 1
Author(s):  
Iwan Romadhan Sitorus ◽  
Yusmita Yusmita
Keyword(s):  
Family Relationships ◽  
Islamic Law ◽  
Marriage Age ◽  
Marriage Ceremony ◽  
The Family ◽  
Age Limit ◽  
Religious Aspects ◽  
Age Of Marriage ◽  
Husband And Wife

Law Number 16 Year 2019 in article 7 provides an age limit for each person who will marry at the age of 19 years for men- and 19 years for women. The age limit given by the law does not look comprehensively in biological, sociological readiness, and so on. The modified law should be able to realize the benefit of the husband and wife in fostering the household. Determination of marriage age aims to protect offspring, create a family that is sawah mawaddah wa rahmah, maintain lineage, maintain family relationships, maintain diversity in the family, and prepare for maturity in the economy by paying attention to various aspects, both aspects, psychological, sociological, biological and certainly religious aspects. so that it can create a family in accordance with the marriage ceremony

Konsep Batasan Usia Perkawinan dalam Hukum Islam dan Undang-Undang Nomor 1 Tahun 1974 Juncto Undang-Undang Nomor 16 Tahun 2019 tentang Perkawinan serta Implikasinya terhadap Masyarakat di Desa Langensari Kecamatan Tarogong Kaler Kabupaten Garut

2020 ◽  
pp. 1
Author(s):  
Anna Marsella ◽  
Amrullah Hayatudin ◽  
Encep Abdul Rojak
Keyword(s):  
Islamic Law ◽  
Married Couple ◽  
Married Couples ◽  
Early Marriage ◽  
Marriage Age ◽  
Positive Effects ◽  
Age Limit ◽  
Negative Impacts ◽  
Age Of Marriage ◽  
The Impact

Abstract. Islam does not discuss the age limit for conducting marriages clearly, in contrast to Law Number 1 of 1974 juncto Law Number 16 of 2019 concerning Marriage regulates the marriage age limit of 19 years for men and women, however early childhood marriage is still rife in the community, especially in Langensari Village, Tarogong Kidul District, Garut Subdistrict. Formulation of the problem namely: How is the legal review of early marriage according to Islamic Law and Law No. 1 of 1974 in conjunction with Law No. 16 of 2019 concerning marriage? What are the factors underlying the occurrence of early marriage in Langensari Village? What is the impact of early marriage for a married couple in Langensari Village?The purpose of this study are: To find out the legal review of early marriage according to Islamic Law and Law No. 1 of 1974 in conjunction with Law No. 16 of 2019 concerning Marriage, the factors underlying the occurrence of early marriage and the impact of early marriage for married couples in Langensari Village. The research method used was interview and literature study.The results of the study: Islamic law allows early marriage, with the condition that it has been agreed upon, Law No.1 Year 1974 juncto Law No. 16 of 2019 concerning marriage, limiting the age of marriage and dispensation for irregularities. Factors causing: internal factors, namely the emergence of love, love, affection, avoiding adultery, have been able to fulfill and be responsible, external factors are caused by geographical factors, social media abuse, MBA, doctrine of religious figures, excessive parental fear. Impacts of early marriage: positive effects, namely reducing cases of sexual harassment, guarding the environment of society and mutual respect, negative impacts of miscarriages, undernourished children, frequent quarreling and increasing the burden on parents.Keywords: Limitation of Marriage Age, Islamic Law, Impact of Early Marriage Abstrak. Agama Islam tidak membahas mengenai batasan usia untuk melaksanakan perkawinan secara jelas, berbeda dengan Undang-undang Nomor 1 Tahun 1974 juncto Undang-undang Nomor 16 Tahun 2019 Tentang Perkawinan mengatur batasan usia perkawinan yaitu 19 tahun untuk pria dan wanita, namun perkawinan usia dini masih marak terjadi di masyarakat, khususnya di Desa Langensari Kecamatan Tarogong Kidul Kabupaten Garut. Rumusan masalah yaitu: Bagaimana tinjauan hukum tentang perkawinan usia dini menurut Hukum Islam dan Undang-Undang No. 1 Tahun 1974 juncto Undang-undang No. 16 Tahun 2019 Tentang Perkawinan? Apa faktor-faktor yang melatarbelakangi terjadinya perkawinan usia dini di Desa Langensari? Bagaimana dampak dari perkawinan usia dini bagi pasangan suami istri di Desa Langensari?Tujuan penelitian ini yaitu: Untuk mengetahui tinjauan hukum tentang perkawinan usia dini menurut Hukum Islam dan Undang-Undang No. 1 Tahun 1974 juncto Undang-undang No. 16 Tahun 2019 Tentang Perkawinan, faktor-faktor yang melatarbelakangi terjadinya perkawinan usia dini dan dampak dari perkawinan usia dini bagi pasangan suami istri di Desa Langensari. Metode Penelitian yang digunakan adalah wawancara dan studi pustaka.Hasil penelitian: Hukum Islam membolehkan perkawinan usia dini, dengan syarat sudah baligh, Undang-undang No.1 Tahun 1974 juncto Undang-undang No. 16 Tahun 2019 Tentang Perkawinan, membatasi usia perkawinan dan diberlakukan dispensasi atas penyimpangan. Faktor penyebab: faktor internal yaitu timbulnya rasa suka, cinta, sayang, menghindari zina, sudah mampu mencukupi dan bertanggung jawab, faktor eksternal yaitu disebabkan oleh faktor geografis, penyalahgunaan sosial media, MBA, doktrin tokoh agama, ketakutan orang tua yang berlebihan. Dampak perkawinan usia dini: dampak positif yaitu mengurangi kasus pelecehan seksual, terjaganya lingkungan peguyuban dan saling menghormati, dampak negatif yaitu terjadinya kasus keguguran, anak berstatus gizi kurang, sering bertengkar dan menambah beban orang tua.Kata kunci: Batasan Usia Perkawinan, Hukum Islam, Dampak Perkawinan Usia Dini

The Problems of The Marriage Age Changing in Indonesia in the Perspectives of Muslim Jurists and Gender Equality

2021 ◽  
Vol 4 (2) ◽  
pp. 99-108
Author(s):  
Eni Zulaiha ◽  
Ayi Zaenal Mutaqin
Keyword(s):  
Islamic Law ◽  
Descriptive Analysis ◽  
Research Approach ◽  
Marriage Age ◽  
Minimum Age ◽  
Age Limit ◽  
Age Limits ◽  
The Law ◽  
And Gender ◽  
Age Of Marriage

The rules regarding the age limit for marriage as contained in Article 7 of Law no. 1 of 1974, which states that the minimum age of marriage for men is 19 years and for women is 16 years. These rules were amended through law no. 16 of 2019, which stipulates that the age limit for marriage, both for men and women, are in the same age, 19 years old. This change is intended to bring benefits of marriage minimizes the conflict in the household. But in fact, the changing age limit for marriage still creates some problems; for example, not a few Muslims view that in Islam, there are no provisions regarding age limits and there are dispensations for those forced to marry under a predetermined age. This research aims to find out the problematics of the law on changing the age limit for marriage. The research approach used qualitative with descriptive analysis methods and literature review. The results of the study indicate that there are several problems regarding the age limit between First, Islamic law does not stipulate a minimum age for marriage, so that some people do not heed the provision; Second, there are some rules regarding dispensation for those who want to get married at the age of 19 by putting forward to the court. This is an opportunity to violate the regulations; Third, changes to the law that have raised the age limit for marriage, in reality, in society, have not been able to stop the rate of early-age marriage.

scholarly journals KESETARAAN BATAS USIA PERKAWINAN DI INDONESIA DARI PERSPEKTIF HUKUM ISLAM

Mahakim ◽  
2021 ◽  
Vol 5 (1) ◽  
Author(s):  
Fitri Yanni Dewi Siregar ◽  
Jaka Kelana
Keyword(s):  
Human Rights ◽  
Analytical Method ◽  
Islamic Law ◽  
Legal Research ◽  
High Quality ◽  
Physical Strength ◽  
Deductive Method ◽  
Minimum Age ◽  
Age Limit ◽  
Age Of Marriage

In principle, the limitation of age of marriage for citizens is intended so that the couple who are getting married are expected to have adequate maturity in thinking, maturity of mental and physical strength. The minimum age limit for marriage has been regulated in statutory regulations and the Compilation of Islamic Laws, however, there are still inequalities with the stipulated age limit. The inception of Law Number 16 of 2019 concerning amendments to Law Number 1 of 1974 concerning Marriage stipulates that the minimum age of marriage for women is equal to the minimum age of marriage for men, which is 19 (nineteen) years. It is hoped that the implementation of this provision will be an answer to public unrest. This research is a normative juridical legal research conducted by examining library materials or primary legal materials. The research specification used in this study is a descriptive analytical method that is related to the equality of age limit of marriage in the perspective of Islamic law, then the conclusion is drawn using the deductive method where the regulation regarding the minimum age limit of marriage in Law Number 16 of 2019 concerning Amendments to the Law Law Number 1 of 1974 concerning Marriage, can also be considered good and safe because it has exceeded the age limit of adulthood by Islamic jurists and does not conflict with Indonesian law and human rights and can realize the goal of marriage properly without ending in divorce and procreation healthy and high quality.

scholarly journals Batas Minimal Usia Kawin Perspektif Hakim Pengadilan Agama dan Dosen Psikologi UIN Malang

JURISDICTIE ◽  
2017 ◽  
Vol 6 (2) ◽  
pp. 87
Author(s):  
Nizar Abdussalam
Keyword(s):  
Field Research ◽  
Qualitative Approach ◽  
District Court ◽  
Domestic Life ◽  
Marriage Age ◽  
Age At Marriage ◽  
Court Judge ◽  
Minimum Age ◽  
Age Limit

This article aims to determine the minimum age to marry in the view of Malang District Court Judge Religion and the Faculty of Psychology UIN Maulana Malik Ibrahim Malang. Additionally, this article also aims to determine the relevance of the minimum limit of age at marriage that existed at Law No. 1 of 1974 on Marriage to apply today. This research is a field research using qualitative approach. The results of the discussion of this article shows that the Religious Court Judge Malang and Lecturer of Psychology UIN Malang agreed that the existing age limit in the Marriage Act is less suitable to be applied at this time. They would agree if the marriage age limit is raised. It aims to meet the maturity aspect of physical, psychological, and economic. So that domestic life is harmonious, eternal, and happy to be achieved. <br />Artikel ini bertujuan mengetahui batas minimal usia kawin menurut pandangan Hakim Pengadilan Agama Kabupaten Malang dan Dosen Fakultas Psikologi UIN Maulana Malik Ibrahim Malang. Selain itu, artikel ini juga bertujuan mengetahui relevansi batas minimal usia kawin yang ada pada Undang-Undang nomor 1 tahun 1974 tentang Perkawinan untuk diterapkan saat ini. Penelitian ini merupakan penelitian lapangan dengan menggunakan pendekatan kualitatif. Hasil pembahasan artikel ini menunjukkan bahwa Hakim Pengadilan Agama Kabupaten Malang dan Dosen Psikologi UIN Malang sepakat bahwa batasan usia yang ada pada UndangUndang Perkawinan kurang sesuai untuk diterapkan saat ini. Mereka lebih sepakat jika batasan usia perkawinan dinaikkan. Hal ini bertujuan untuk memenuhi aspek kematangan fisik, psikis, maupun ekonomi. Sehingga kehidupan rumah tangga yang harmonis, kekal, dan bahagia dapat tercapai.

scholarly journals ANALISIS USIA IDEAL PERKAWINAN DALAM PERSPEKTIF MAQASID SYARI’AH

2019 ◽  
Vol 1 (1) ◽  
Author(s):  
Teguh Anshori
Keyword(s):  
Child Protection ◽  
Positive Impact ◽  
Family Welfare ◽  
Marriage Age ◽  
Formal Program ◽  
The Family ◽  
Age Limit ◽  
The Right ◽  
Age Of Marriage ◽  
The Ideal

AbstractThis study departs from a juridical confusion regarding the age limit of marriage with other provisions regarding age. Article 7 Paragraph 1 of Law No. 1 of 1974 concerning Marriage, states that marriage is only permitted if the male has reached the age of 19 (nineteen) years and the female has reached the age of 16 (sixteen) years. Law Number 23 the Year 2002 concerning Child Protection states that what is called a 'child' is a person who is under 18 years of age. As for Law Number 26 of 2000 concerning the Human Rights Court, it is explained that an adult category is a person who is 18 years old. The Marriage Age Maturing Program (PUP) offers a solution, namely the ideal age of marriage seen from various perspectives is a minimum of 20 years for women and 25 years for men. Departing from this, this study seeks to explore why the need for an ideal marriage age limit according to Maqasid Sharia, as well as how to analyze Maqasid Sharia against the provisions of the ideal age limit of marriage in Mating the Age of Marriage (PUP). To answer this question, this study uses Maqasid Sharia theory with the basic assumptions of the theory, namely the protection of religion, soul, reason, descent, and property. The normative-empirical approach in this study refers to the study of the formal aspects of the Marriage Age Maturity (PUP) program.This study found that the existence of an ideal marriage age limit in Maqasid Sharia theory can have a variety of positive impacts when applied. The positive impact is in the form of increasing the ideal age of marriage; increasing family welfare; improved education; increased understanding related to the importance of the ideal age of marriage; and parents increasingly understand the importance of the ideal age of marriage when they want to marry their children. The provisions of the ideal marriage limit in Maturing Marriage Age (PUP) are at least 20 years for women and 25 years for men. Sharia Maqasid's analysis results in this study indicate that the ideal age provisions applied in the Marriage Age Maturing (PUP) program are the right solution in creating a good Sharia Maqasid family. The application of these provisions can regulate relations between men and women; look after offspring; creating sakinah, mawaddah, warahmah families; maintain lineage; maintain diversity in the family; set the pattern of good relationships in the family and regulate financial aspects in the family.Keywords: Maqasid Sharia, Maturity Maturity (PUP). AbstrakPenelitian ini berangkat dari sebuah kerancuan yuridis mengenai batas usia perkawinan dengan ketentuan lain mengenai usia. Pasal 7 Ayat 1 UU Nomor 1 Tahun 1974 tentang Perkawinan, menyebutkan bahwa perkawinan hanya diizinkan apabila pihak laki-laki telah mencapai umur 19 (sembilan belas) tahun dan pihak perempuan sudah mencapai usia 16 (enam belas) tahun. Undang-Undang Nomor 23 Tahun 2002 tentang Perlindungan Anak menyebutkan bahwa yang disebut dengan ‘anak’ adalah orang yang masih berusia di bawah 18 tahun. Adapun dalam Undang-Undang Nomor 26 Tahun 2000 tentang Pengadilan Hak Asasi Manusia, dijelaskan bahwa kategori dewasa adalah orang yang berumur 18 tahun. Program Pendewasaan Usia Perkawinan (PUP) menawarkan solusi, yaitu usia ideal perkawinan dilihat dari berbagai perspektif adalah minimal 20 tahun bagi perempuan dan 25 tahun bagi laki-laki. Berangkat dari hal tersebut, penelitian ini berusaha menelusuri mengapa perlunya batas usia ideal perkawinan menurut Maqasid Syariah, serta bagaimana analisis Maqasid Syariah terhadap ketentuan batas usia ideal perkawinan dalam Pendewasaan Usia Perkawinan (PUP). Untuk menjawab pertanyaan tersebut, penelitian ini menggunakan teori Maqasid Syariah dengan asumsi dasar teori yaitu perlindungan terhadap agama, jiwa, akal, keturunan, dan harta. Pendekatan normatif-empiris dalam penelitian ini mengacu pada kajian aspek formal program Pendewasaan Usia Perkawinan (PUP).Penelitian ini menemukan bahwa adanya batas usia ideal perkawinan dalam teori Maqasid Syariah dapat memberikan berbagai dampak positif apabila diterapkan. Dampak positif tersebut berupa meningkatnya usia ideal perkawinan; meningkatnya keluarga sejahtera; meningkatnya pendidikan; meningkatnya pemahaman terkait pentingnya usia ideal perkawinan; serta orang tua semakin memahami pentingnya usia ideal perkawinan ketika hendak menikahkan anaknya. Adapun ketentuan batas ideal perkawinan dalam Pendewasaan Usia Perkawinan (PUP) yaitu minimal 20 tahun bagi perempuan dan 25 tahun bagi laki-laki. Hasil analisis Maqasid Syariah dalam penelitian ini menunjukkan bahwa ketentuan usia ideal yang diterapkan dalam program Pendewasaan Usia Perkawinan (PUP) merupakan solusi tepat dalam menciptakan Maqasid Syariah keluarga yang baik. Penerapan ketentuan tersebut mampu mengatur hubungan antara laki-laki dan perempuan; menjaga keturunan; menciptakan keluarga sakinah, mawaddah, warahmah; menjaga garis keturunan; menjaga keberagamaan dalam keluarga; mengatur pola hubungan yang baik dalam keluarga dan mengatur aspek finansial dalam keluarga.

scholarly journals Epistemologi Pendidikan Anak bagi Ayah menurut Luqman

2019 ◽  
Vol 14 (2) ◽  
pp. 311-328
Author(s):  
Novan Ardy Wiyani
Keyword(s):  
Islamic Law ◽  
Final Analysis ◽  
Boarding School ◽  
Case Law ◽  
Female Students ◽  
Arranged Marriages ◽  
Marriage Age ◽  
Mental Maturity ◽  
Age Of Marriage ◽  
The Ideal

This study illustrates the paradigm of students at the Islamic boarding school Darussalam towards the target age of marriage. It is interesting to study when the target age is significantly analyzed in the perspective of female students. This is because, in general, marriages that occur among female students are known as arranged marriages. However, this paper explores the opinions of each female santri in determining the ideal marriage age limit for their perspective. Previously, it was reviewed in advance regarding the age regulation of maturity according to classical fiqh and the rules of legislation, in this case Law No. 1 of 1974 and compilation of Islamic Law (KHI). The final analysis is to analyze the results of a survey of about 30 female students of the Darussalam boarding school. Then proceed with classifying the age of marriage in four classifications, namely the age of marriage in an ideal level, sufficient, alert, and alert. The findings of this paper provide a clear picture that women's rights in determining the age of marriage are strongly influenced by their physical and mental maturity. Therefore, indirectly invalidated at least the age of 16 years for women regulated in the Act does not pay attention to the wishes of women themselves.

scholarly journals FORMULA PEMELIHARAAN JIWA (HIFZ AL-NAFS) PADA UNDANG-UNDANG NOMOR 16 TAHUN 2019

2020 ◽  
Vol 9 (1) ◽  
pp. 115-141
Author(s):  
Aay Siti Raohatul Hayat
Keyword(s):  
Human Rights ◽  
Human Dignity ◽  
Growth And Development ◽  
Islamic Law ◽  
Soul Care ◽  
Parental Assistance ◽  
Body And Soul ◽  
Age Limit ◽  
Younger Generation ◽  
The Impact

Given the increasingly high percentage of child marriages/early marriages in Indonesia and the impact on humanitarian life which is none other than the younger generation of Indonesia's largest assets, therefore there is a need for regulations that regulate this, so that Law 1616 is enacted and has been ratified since October 14, 2019. This is in accordance with how Islam nourishes the soul (Hifz al-Nafs) and respects human dignity. The main problem in this discussion is how the formula of Soul Care (Hifz al-Nafs) in Law Number 16 Year 2019 as the implementation of Maqāṣid Al-Sharī'ah. With the change in the age limit of minimum marriage, the bride and groom are expected to have matured their body and soul to be able to carry out the marriage, so as to realize the purpose of marriage properly without ending in divorce and get healthy and quality offspring. It also can fulfill the rights of children so as to optimize children's growth and development including parental assistance and provide children access to the highest education possible. From the above explanation it can be concluded that the Care of the Soul (Hifz al-Nafs) of Law Number 16 Year 2019 is appropriate in the perspective of Islamic law (Maqāid Al-Sharī'ah), in which guarantees human rights, maintenance soul, and efforts to realize a sakinah family.

scholarly journals Pro and Cons Contestation on The Increase of Marriage Age in Indonesia

2021 ◽  
Vol 5 (1) ◽  
pp. 232
Author(s):  
Umi Supraptiningsih
Keyword(s):  
Islamic Law ◽  
Dropping Out ◽  
Marriage Age ◽  
Community Culture ◽  
Legal Norms ◽  
Minimum Age ◽  
Pros And Cons ◽  
The Individual ◽  
Age Of Marriage ◽  
Religious Courts

The age of marriage enhancement as mandated by Law no. 16 of 2019 is increasing the minimum age for marriage from 16 years for women and 19 years for men to 19 years for both women and men. However, this rule has not been accepted wholeheartedly by the community, so there are pros and cons. This study focuses on answering three questions: 1) Why are there pros and cons in the provisions of Law no. 16 in 2019 within a society? 2) What steps are taken by the community in violating the provisions of Law no. 16 of 2019? 3) What steps have been taken by the KUA and the Religious Courts in implementing the provisions of Law Number 16 of 2019? This research uses qualitative research with discourse analysis method. The researcher uses Pierre Bourdieu's theory to see the dynamics of the pros and cons contestation in increasing the age of marriage. With the genetic structuralism approach, to unite the origins of the individual mental structure, which is the product of the unification of the social structure that surrounds it. There are groups of people who agree to increase the age of marriage, and there are groups against it. The importance of mature marriage is to reduce divorce rates, poverty rates, children dropping out of school, maternal and child mortality rates. On the other hand, some people still prioritize the legal requirements of marriage by fulfilling the provisions of Islamic law (alternative options) not cumulative as required in the conditions for a valid marriage in the UUP. The arguments of people against the increase of marriageable age are based on the background of community culture, economic conditions, and free lifestyle of teenager. Unregistered marriage (nikah siri), legalization of marriage procedure and marriage dispensation are alternative steps taken by people who are against the increase of marriage age. KUA (religious affairs office) and the Religious Courts as the frontline in maintaining the mandate of Law no. 16 of 2019 using legal norms, still tightening the provisions on the age limit for marriage, marriage dispensation and legalization of marriage.

Sign in / Sign up

Export Citation Format

Share Document